Mr.  Bentley?s  Sermon. 


If  /*?/, 


SERMON, 

PREACHUD 
AT    THE    STONE    CHAPll 

1  N 

BOSTON, 

SEPTEMBER     1 2,    1790. 


B  V 


William  Bentley,  a.m 

Pastor  of  the  Second  Congregational  Church  in 
SALEM. 


PUBLISHED  AT  THE  REQUEST  OF  THE  HEARERS. 


BOSTON: 

Printed  by   Samuel    Hall,   at  No.    53,   Cornhill. 


MDCCXC. 


SERMON. 

MATTHEW    VII.    21. 

NOT  EVERY  ONE  THAT  SAITH  UNTO  ME,  LORD, 
LORD,  SHALL  ENTER  INTO  THE  KINGDOM  OF 
HEAVEN  ;    BUT   HE  THAT   DOTH  THE  WILL  OF 

MY   FATHER,  WHO   IS  IN   HEAVEN. 

f^  m  ^  H  E  ingenuous  fimplicity,  which-  re- 
commends the  doctrines  and  precepts 
of  Jefus  Chrift,  forms  a  very  pleafing 
evidence  of  his  defign  to  reform  the  world. 
Should  an  impartial  (Iranger  confider  the  hiflo- 
ry  of  his  religion  at  its  mod  favorable  periods, 
he  could  hardly  imagine  that  it  had  fo  pure  an 
origin  ;  that  the  language  of  condefcenfion, 
and  the  fimple  precepts  of  life,  infpi:ed  by  an 
hope  of  immortality,  could  produce  various  and 

contending 


E       6       ] 

contending  feels,  who  had  loft  all  affection  for 
each  other,  had  neglected  the  befl  virtues  of  life, 
and  had  built  their  hopes  of  glory  on  zeal  and 
contention.  Still  the  melancholy  proofs  of  fuch 
conduct  have  not  prevented  the  belief,  that  no- 
thing could  be  more  benevolent  than  the  charac- 
ter of  Jefus  Chrift.  Every  thing  kind  flowed 
from  his  lips.  He  was  born  in  humble  life,  and 
never  rofe  in  his  diftinctions  beyond  what  hum- 
ble life  could  fugged  and  comprehend.  Affec- 
tion was  recommended  in  every  difcourfe  -,  points 
never  debated  with  paflion  $  the  hiftory  of  his 
religion,  fo  offenfive  to  his  countrymen,  intimat- 
ed in  parables ;  and  every  idea  of  limited  defign 
excluded  from  his  heart.  Is  it  not  time  to  re- 
cur to  the  inftrucYions  of  this  wife  friend  of  man- 
kind, and  to  accept  them  uncorrupted  by  tradi- 
tions, creeds  or  councils  ?  Should  a  preacher 
appear  in  this  alTembly,  of  venerable  piety,  of 
fimple  manners,  and  with  all  the  marks  of  hum- 
ble birth,  and  declare,  as  the  introduction  to  his 
religious  fervice,  a  zeal  for  the  moft  important 
moral  truths,  and  declare  that  by  their  fruits 

men 


C      7      ] 

men  fhould  be  known  $  and  to  our  text  mould 
he  fubjoin,  Many  will  fay  to  me,  Lord,  Lord, 
have  we  not  prophecied  in  thy  name,  and  in  thy 
name  done  many  wonderful  works,  and  then  I 
will  profefs  to  them,  I  never  knew  you  ;  and 
fhould  he  clofe  with  the  memorable  words  which 
reprefented  only  thofe  who  obeyed  his  precepts 
as  founded  on  a  rock  ;  could  you  fuppofe  his 
defign  myfterious,  or  his  doctrine  partial,  or  illi- 
beral ?  Judge  ye  then  of  yourfelves,  what  is  right. 

Let  us  then,  in  the  confideration  of  the  text5 
endeavour  to  obtain  the  moil:  obvious  fenfe  of 
the  feveral  exprefllons,  that  we  may  be  fure  of 
the  general  fentiment  they  contain. 

What  could  he  have  intended,  in  faying,  that 
many  would  fay,  Lord,  Lord  ?  The  words  fub- 
^oincd,  very  fully  explain  the  intention.  He 
that  doth  the  will  of  my  Father,  fhall  be  pre- 
ferred. And  the  pretenfions  of  fuch  periuns  are 
cited  in  the  next  verfc,  in  which  the  exercife 
of  even  fupernatural  powers  is  confidered  as  in 
itfelf  unavailing.     We  have  correfponding  ex- 

prefllons 


[       8       ] 

prefllons  in  Paul,  who  confidered  diftinctly,  all 
the  evident  endowments,  of  which  the  mind  is 
capable,  both  miraculous  and  natural,  and  de- 
clared them  infufficient  without  charity,  which 
he  defined  to  be  practical  godlinefs,  to  deferve 
the  chriflian  character.  They  then,  who  cry, 
Lord,  Lord,  are  they  who  do  not  obey  the  gof- 
pel,  how  far  fo  ever  they  may  go  in  pretentions 
of  affection  for  it.  Though  they  hold  the  firfl 
ranks,  and  the  firft  gifts  in  the  church  ;  if  they 
have  the  mod  commanding  eloquence  in  deliv- 
ering truth  to  others,  or  the  mod  availing  ex- 
ternal fanctity,  to  gain  them  refpect  and  confi- 
dence :  Yea,  if  God  mould  even  fupernaturally 
endue  them  for  the  moft  noble  ends  of  his 
providence  ;  yet,  if  they  have  not  a  right,  mor- 
al temper,  the  whole  mail  not  avail  to  place 
them  among  the  meaneft  of  thofe  who  have 
been  obedient.  What  a  check  this  is  to  the 
prefumptuous,  to  the  uncharitable,  to  the  hypo- 
critical, and  to  the  unfaithful  !  Heaven  and 
happinefs  were  not  defigned  by  God  as  the 
exclufive  rights  of  learned  priefts,  or  ingenious 

doctors  5 


t      9      3 

do&ors  ;  they  are  the  end  which  God  has  pro- 
pofed  for  all  mankind,  and  are  therefore,  by 
the  fame  means,  attainable  by  all  men.  Riches 
and  honors  cannot  enfure  the  purchafe  ;  nei- 
ther can  learning,  pompous  titles,  refpect  nor 
dignity.  Virtue  alone  is  the  moral  happinefs 
of  the  world,  and  perfonal  virtue  alone  fecures 
heaven.  Let  then  priefls  declaim,  this  is  fure, 
that  the  increafe  of  virtue  is  the  increafe  of 
happinefs  ;  and  whatever  found  may  be  made 
in  this  world,  virtue  alone  will  diftinguifh  us 
in  the  next. 

Having  feen  how  our  religious  advantages 
may  render  us  happy,  by  rendering  us  virtuous, 
let  us,  in  the  next  place,  inquire,  what  Jefus 
intended  by  doing  the  will  of  his  Father.  And 
he  has  fo  connected  his  difcourfe,  that  whatever 
fenfe  may  be  applied  to  his  words,  in  themfelves 
confidered>  thty  here  admit  only  one  explana- 
tion. When  he  announces  his  lad  blefling,  it 
is  upon  thofe  who  keep  thefe  fayings  and  do 
them  j  and  thefe  fayings  or  precepts  are  the  will 
B  of 


[       w       ] 

of  God.  As  no  new  ritual  is  propofed,  or 
doctrine  which  docs  not  require  action,  fome- 
thing  to  be  done,  we  may  fafely  infer,  that 
when  he  propounded  his  falvation  to  his  coun- 
trymen, propofed  his  own  rewards,  upon  doing 
the  will  of  God,  he  intended  his  command- 
ments. What  the  nature  and  extent  of  thefe 
commands  were,  he  has  determined  by  the  pre- 
ceding parts  of  his  difcourfe  ;  fo  that  his  re- 
wards are  offered  to  all  who  conformed  to  their 
conceptions  of  their  moral  obligations,  and  the 
foundation  of  his  religion  is  placed  in  this  dif- 
pofition.  For  whatever  confided  in  belief,  pub- 
lic profeflion,  an<J  zeal,  they  were  fuppofed  to 
perform,  while  the  mod  important  end  of  re- 
ligion was  neglected. 

Such  as  were  obedient,  were  of  the  kingdom 
of  heaven.  This  expreflion  very  frequently  oc- 
curs, and  never  when  it  may  not  in  fome  fenfc 
apply  to  the  hiflory  of  Chriftianity.  By  fome 
it  has  been  thought  to  denote  the  commence- 
ment of  a  future  ftate,  but  never  is  fo  neceflarily 

limited 


t     »     3 

limited  to  this  fenfe,  as  to  prevent  its  general 
defign  to  reprefent  the  progrefs  of  Chriftian 
truth  in  the  world.  When  they,  who  do  the 
will  of  God,  are  pronounced  to  be  of  the  king- 
dom of  heaven,  it  intends,  that  as  to  them,  re- 
ligion has  its  true  and  mod  acceptable  effefl:  : 
That  the  proper  way  to  fecure  divine  blefiing, 
wa;  to  obey,  to  act  moft  agreeably  to  our  obli- 
gations, and  from  the  beft  motives  reafon  or 
revelation  could  furnifh.  This  obedience  de- 
pends on  our  habitual  inclination,  connected 
with  reafonable  purfuits  after  knowledge.  The 
different  capacities  of  men  may  admit  degrees 
of  virtue,  but  all  are  confident  with  religious 
integrity. 

From  the  fentiment  of  the  text,  it  is  then  in- 
ferred, that  all  men  are,  and  always  have  been, 
capable  of  falvation.  For  if  no  external  ad- 
vantages, or  perfonal  knowledge  of  a  revelation, 
can  avail,  without  an  habitual  difpofuion  to 
obedience,  and  this  obedience  is  to  be  judged 
by  its  fruits,  then  this  difpofuion  is  preferred  to 

all 


[        13        J 

all  thole  advantages,  in  themfelvcs  confidered. 
And  as  the  will  of  God  implies  the  obligations 
of  his  creatures  to  all  moral  duties  ;  fo  far  as 
they  are  fenfible  of  them,  and  conform,  they  do, 
in  their  meafure,  which  is  all  that  can  be  re- 
quired, perform  his  will,  the  end  propofed  in 
the  kingdom  of  God  by  Jefus  Chrift.  This  is 
an  obvious  doctrine  of  Jefus  ;  and  perhaps  the 
reafon  why  any  have  been  taught  to  overlook  it, 
has  been,  that  it  favors  not  thofe  comparative, 
if  not  exclufive  advantages  to  which  fome  pre- 
tend, as  it  certainly  does  not  their  hopes,  who 
cry,  Lord,  Lord,  with  affected  devotion,  and 
for  their  accomplishments,  real  or  pretended, 
would  be  thought  better  than  others,  without 
any  juft  claims.  When  men  can  inform  us  of 
a  more  noble  end  in  revelation,  than  to  perfect 
the  conftitutions  which  God  has  given  us,  we 
may  fufpect  our  argument ;  but  when  all  the 
various  opinions  may  accord  with  this  end,  in 
the  judgments  of  their  feveral  advocates,  we 
cannot  be  blamed  for  accepting  the  conclufion 
as  free  from  their  intricacies,  or  abfurdities,  as  is 

poflible. 


[       13       3 

poflible.  For  while  objects  and  powers  are  io 
admirably  connected  in  the  whole  fyftem,  to 
make  an  abftrufe  religion,  in  order  to  introduce 
a  diftinction,  which  is  internal ;  fince  the  exclu- 
(ive  help  attributed  to  the  Chriftian  religion 
makes  no  outward  diftinction  in  the  moral 
world,  and  the  effects  of  the  different  motives 
may  account  for  all  we  fee,  is  to  affront  the  fim- 
plicity  of  the  Chriftian  faith.  But  by  placing 
religion  in  fober  action,  we  are  able  to  fee  how 
all  men  are  accountable  for  their  refpective  ad- 
vantages ;  and  hereby  we  leave  not  God  as  a 
refpecter  of  perfons,  and  prevent  not  the  equi- 
table diftribution  of  his  favors.  God,  we  all 
know,  has  varioufly  bellowed  his  gifts  upon  the 
human  race  ;  in  equal  variety  he  may  have  be- 
ftowed  his  moral  as  his  other  benefits  -,  but  as 
neither  are  in  their  relations  unequal,  and  both 
may  have  a  worthy  end,  there  is  no  injuftice 
with  him.  Without  fuch  fentiments,  our  moft 
evident  conceptions  of  juftice  may  be  violated. 

What  evidence  fhould  we  confider  as  fuffici- 
ent  to  prove  this  to  be  a  doctrine  of  the  Chrif- 
tian 


[        14        J 

tian  religion  ?  At  the  critical  moment  when 
this  truth  was  to  be  declared,  fhould  an  hea- 
then, pofTefTed  of  devout  refpect  to  heaven,  and 
exemplary  in  his  life,  be  declared  acceptable  to 
God,  and  revelation  aflift  this  true  light  with 
miraculous  teftimony,  would  it  be  conclusive  ? 
Can  any  evidence  be  better  adapted  ?  This  we 
can  produce,  without  any  forced  or  critical  con- 
struction, in  pofuive  terms.  Peter  was  taught 
to  call  nothing  unclean,  becaufe  the  Jews 
thought  other  nations  without  the  favor  of  God. 
Cornelius,  a  Roman  officer  in  the  province,  was, 
for  his  devotion  and  alms,  accepted  of  God. 
He  was  not  profelyted  to  the  Jewilh  religion, 
becaufe  Peter  fays,  it  was  unlawful  to  keep 
company  with  him.  Yet  upon  this  evidence 
Peter  exclaims,  Of  a  truth  I  perceive  that  God 
is  no  refpecter  of  perfons,  for  in  every  nation,  he 
that  feareth  him,  and  worketh  righteoufnefs,  is 
accepted  of  him.  Nor  was  this  truth  queftion- 
ed  in  the  difputes  refpecting  the  ufe  of  the 
Hebrew  ritual.  If  evidence,  in  fuch  circum- 
fiances,  produces  not  conviction,  arguments 
may  be  applied  in  vain.     And  what  a  generous 

idea 


[     is     ] 

idea  does  this  truth  give  us  of  God  !  He  was 
the  friend  of  Ifrael,  that  in  the  end  he  might 
advance  a  univerfal  religion  ;  but  for  a  diftant 
good,  he  never  difregarded  a  prefent  benefit. 
He  knew  the  capacity  he  had  given,  and  the 
feveral  means  by  which  it  might  be  improved. 
He  knew  the  diflance  of  our  mod  pure  concep- 
tions from  truth,  in  all  its  relations,  and  could 
eafily  pardon  the  little  varieties  in  thofe  opin- 
ions, which  were,  at  beft,  imperfecl.  If  he  took 
care  for  ravens,  how  much  more  would  he  take 
care  of  mankind  !  How  much  more  acceptable 
is  the  honeft  devotion  of  an  heathen,  than  the 
hypocrify  of  a  Chriftian  !  How  much  more  pure 
the  charity  of  a  favage,  than  the  pulpit-anathe- 
mas of  a  prieft  againft  churches  which  differ 
from  his  own,  Blufh,  O  Chriftian,  that  thy  il- 
liberal heart  can  call  thy  God  to  juftify  thy  in- 
folent  attacks  on  other  men,  and  fear  left  thy 
fate,  more  miferable  than  their  own,  teach  thee, 
with  forrow,  to  renounce  the  execrable  idea. 

And  what  may  we  infer  more   readily  from 
this  truth,  than  that  the  natural  advantages  of 

men 


t       16       ] 

men  conftitute  their  only  probation  ?  Their 
gratitude  is  to  arife  from  blefling  they  do  really 
receive,  their  only  devotion  from  the  glory  they 
behold,  and  their  only  obedience  from  the  obli- 
gations they  perceive.  And  do  not  our  minds 
revolt,  at  the  firfl  reflection,  on  any  other  con- 
ftitution  ?  Let  mifery,  in  any  degree,  be  in- 
creafed  by  the  guilt  of  men,  that  they  fhould 
not  rife  beyond  the  ftrength  of  their  powers  in 
fuch  ftate,  is  curfe  enough.  But  to  fuperadd  a 
gift  which  man  has  no  natural  power  or  incli- 
nation to  accept,  even  when  connected  with  his 
higheft  happinefs,  is  a  policy  unworthy  the 
bounty  of  heaven.  As  revelation  fhews  us  the 
motives  adapted  to  (Irengthcn  and  improve  our 
virtue,  will  not  God  direct  the  natural  powers 
to  the  beft  advantage,  if  he  intends  a  bounty  ? 
Our  moft  familiar  ideas  of  goodnefs,  efpecially 
fuch  as  the  gofpel  recommends,  affure  us  of  it, 
and  we  difhonor  God  by  any  other  fuppofition. 
We  are  all  his  offspring. 

We  may  alfo  infer  the  original  dignity  of 
natural  religion.     For  what  good  ends  Chrif- 

tians 


[     *i     3 

tlans  have  fhaken  the  foundations  of  their  own 
religion,  by  depreciating  natural  religion,  ma? 
not  be  eafy  to  determine  ;  but  if  the  text  is 
rightly  explained,  natural  religion  is  dill  the 
mod  excellent  religion.  This  confifts  in  doing 
the  will  of  God,  as  our  inquiries  may  make  it 
known  to  us,  and  our  knowledge  of  its  agree- 
ment with  our  nature  confirms  us  in  our  affec- 
tion for  it.  Neither  this  law,  nor  its  authority, 
is  weakened  by  Chriftiariity  ;  for  as  Chriftianity 
has  the  fame  object,  it  can,  at  bed,  but  claim  to 
affift  us  in  the  knowledge,  and  confirm  us  in  the 
practice  of  it.  For  to  fuppofe  an  original  law 
fo  defective  in  itfelf  as  not  to  be  fufficient  to 
direct  us,  is  to  admit,  at  once,  a  defect  in  our 
conftitution,  which  is  as  difhonorable  to  God, 
as  to  charge  him  with  changes  in  the  conftitu- 
tion of  any  other  part  of  nature,  becaufe  his 
original  laws  were  not  fufficient.  Revelation 
cannot  then  be  admitted  but  as  a  part  of  the 
original  plan,  or  rather  as  fuch  a  fpring  as  may 
act  in  fubferviency  to  the  original  law,  till  a 
variety  of  caufes,  wifely  fitted  to  act,  may  ren- 
C  tet 


[       «8       ] 

dcr  this  afliftance  unneceiTary.  Chriftianity  is 
an  help  to  recover  the  full  force  of  natural 
law.  The  Son  himfelf  fhall  then  be  put  under, 
and  God,  by  perfecting  human  nature,  be  all 
in  all. 

If  this  be  true,  there  is  not  an  abfolute,  but 
only  a  relative  difference  in  the  condition  of 
men.  Natural  law  is  always  right,  Chriftianity 
will  aflift  men  to  go  right.  There  is  nothing 
beyond  our  conceptions  in  this  view  of  Chrif- 
tianity. If  God  was  pleafed  to  conftitute  us  for 
happy,  natural  action  in  the  prefent  being,  and 
yet  render  us  capable  of  future  life,  but  not 
place  the  evidence  of  this  future  life  fo  cer- 
tainly in  our  natural  condition  as  not  to  admit 
other  evidence,  we  may  not  doubt  of  the  bene- 
fit, and  that  he  is  able  to  make  the  evidence 
appear  wife  and  fit.  And  when  it  concurs 
with  natural  religion,  by  our  prefent  good,  to 
promote  our  final  good,  it  may  aflift  fome,  while 
it  offers  no  injury  to  others  ;  and  as  all  things 
may  be  in  a  progreflive  ftate,  it  may,  at  fome 
future  time,  be  as  univerfal  as  natural  religion 

itfelf. 


[       '9       ] 

itfelf.  But  whatever  our  opinions  of  fuch 
things  may  be,  we  fhould  be  careful  not  fo  to 
frame  them  as  to  exclude  natural  law,  and  in- 
jure one  of  oqr  firft  and  mod  noble  ideas  of 
perfection,  an  impartial  regard  to  the  capacities 
of  creatures  which  God  has  created  for  happi- 
nefs.  However  we  may  magnify  our  relative 
advantages,  let  us  leave  all  men  fufficient  for 
wife  action  ;  and  if  our  juft  and  exalted  ideas 
of  our  own  privileges  do  produce  as  juft  and 
exalted  improvements,  we  are  more  fure  not  to 
be  found  among  thofe  boafting  profelTors,  who 
have  faid  much  and  done  little,  and  may  have 
our  reward  in  ample  glory  for  doing  the  will 
of  God. 

The  practical  ufe  of  our  text  mould  be,  to 
teach  us  to  place  religion  in  thofe  things  in 
which  it  really  confifts.  However  numerous 
our  doctrines,  whether  fimple  or  myfterious  ; 
whether  we  receive  all  the  dogmas  of  the  Church 
or  not,  let  us  confider  that  we  mould  produce 
good  fruits.  To  have  accurate  and  well  defin- 
ed 


[     20     ] 

ed  fentiments,  is  not  unworthy  of  our  moft  feri- 
ous  attention.  To  be  diftinguilhed,  may  be 
moft  laudable  ambition.  But  let  us  not  miftake 
either  of  them  for  religion,  without  regard  to 
our  actions.  All  the  orthodoxy  in  the  world 
will  not  vindicate  a  difhoneft  man.  If  we  be- 
lieve in  lupernatural  gifts,  and  that  we  poffefs 
them,  let  us  doubt  our  religion,  if  we  allow 
ourfelves  to  violate  juftice,  defame  or  injure 
other  men.  However  God  may  produce  his 
defired  regeneration  in  the  mind,  let  it  not  have 
a  vifionary,  but  an  active  operation,  that  we  may 
ihew,  out  of  a  good  underflanding,  the  works 
pf  meeknefs  and  love.  But  all  the  exercifes  of 
inftrumental  religion  are  not  worth  one  good 
deed,  and  a  difhoneft  act  is  more  than  a  balance 
for  them  all.  We  cannot  be  too  careful  to  af- 
fift  our  virtue  by  the  fimple  inftitutions  of  re- 
ligion ;  thefe  ought  to  have  been  done,  and 
riot  the  other  left  undone ;  but  we  are  guilty  of 
heinous  iniquity,  if  we  make  them  a  cloke  to 
pur  vices.  Let  us  then  reflect  on  the  various 
duties  of  external  religion,  which  we  have  atT 

tended 


[    2I    ] 

tended  with  fuch  deception.  How  many  folemn 
founds  without  fober  thought !  how  many  gra- 
cious words  and  ill  actions  !  how  many  attempts 
to  deceive  by  alTumed  gravity  !  how  many 
tears  in  vain  !  and  let  us  learn  to  defpife  fuch 
hypocrify.  Let  the  language  of  our  counte- 
nances exprefs  the  cheerful  devotion  of  our 
hearts.  Let  our  gravity  arife  from  a  juft  fenfe 
of  religious  truth,  and  all  our  actions  have  an 
undifputed  teftimony  to  our  fmcerity.  The 
cries,  and  groans,  and  complaints  of  dangerous 
errors,  difturb  the  weak,  the  credulous  and  fu- 
perftitious.  But  the  fingle  act  of  injuftice  fpeaks 
louder  to  a  difcerning  man  than  all  this  cant 
and  hypocrify.  When  a  man  is  found,  who 
does  not  profefs  much,  nor  defpife  all,  who  is 
pure  from  guile,  peaceable  in  his  life,  gentle  in 
his  manners,  eafily  difTuaded  from  revenge, 
with  an  heart  to  pity  and  relieve  the  miferable, 
impartial  in  his  judgement,  and  without  diftim- 
ulation,  this  is  the  man  of  religion.  This  is  an 
apoftolic  defcription  of  a  good  man  -,  and  what- 
ever opinions  he  may  have,  he  ought  to  have 
fome,  and  he  has  a  right  to  chufe  for  himfelf ; 
this  man  is  after  God's  own  heart.  The 


t        M        ] 

The  candid  fentiment  of  the  text  demands 
alfo  a  practical  effect.  The  opinions  of  men 
belong  to  God,  and  the  confciences  of  men  are 
fubject  to  no  human  tribunal.  But  wherever 
they  have  a  virtuous  effect,  we  ought  in  charity 
to  fuppofe  the  favor  of  God.  When  the  Ma- 
homedan  journies  to  Mecca,  as  his  acts  of  felf- 
denial  fpring  from  his  ferious  belief,  we  have 
no  authority  to  determine  in  God's  (lead.  But 
when  we  fee  his  devotion,  his  zeal,  and  the 
acts  of  his  unfeigned  obedience,  our  affection 
fhould  teach  us  with  what  tendernefs  the  Uni- 
yerfal  Parent  views  his  creatures  innocently  err- 
ing before  him.  And  we  fhould  difmifs  all  the 
partialities,  which  arife  from  our  own  particular 
connections.  We  fhould  be  particularly  kind 
to  virtue,  wherever  we  may  behold  it ;  and 
prefer,  in  this  regard,  the  diftant  flranger,  who 
practifes  it,  to  the  child  of  our  bofom,  who  ne- 
glects it.  By  confidering  religion  in  this  ami- 
able view,  we  may  increafe  our  love  for  it,  and 
be  induced  to  confider  ourfelves,  not  of  fmall 
focieties  only,  under  the  formal  obligations  of 

focial 


[         23  ] 

fecial  contracts,  but  as  belonging  to  the  houfe- 
hold  of  the  faithful,  who  dwell  in  every  nation, 
and  in  every  clime,  with  one  God  and  Father, 
who  hateth  nothing  that  he  has  made,  but 
loveth  and  cherifheth  it. 

While  we  confider  religion  in  connection 
with  the  unnumbered  ceremonies  of  fuperfti- 
tion,  fpread  in  ftrange  confufion  over  the  earth, 
we  may  be  inclined  to  forget  the  reverence  we 
owe  to  it,  and  defpife  the  true  excellence  and 
glory  of  our  nature.  When  we  obferve  how 
often  the  various  incidents  of  life  tear  afunder 
the  mafk,  and  expofe  the  dreadful  features  con- 
cealed under  it,  we  may  be  induced  to  curfe 
the  religion  which  affifted  the  difguife.  But 
when  we  familiarife  the  reflection,  that  true  re- 
ligion is  true  virtue,  and  that  it  is  only  fuper- 
ftition  which  lends  the  falfe  appearance,  we  mall 
deteft  the  impofition,  not  more  as  an  infult  to 
man,  than  to  religion  itfelf.  And  how  happy 
mould  we  be,  if  we  could  attain  that  Chriftian 
perfection,  when  we  may  love  to  appear  what 

we 


[       24       ] 

we  are,  and  yet  deferve  the  character  of  true 
Chriftians.  We  cannot  be  too  cautious.  A 
form  of  prayer  will  eafily  pafs  upon  us  as  de- 
votion. We  may  eafily  miftake  our  gifts  for 
divine  fervor,  and  pafs  on  with  our  neighbours, 
and  be  as  zealous  as  they,  without  the  leaft  vir- 
tue. Our  caution  fhould  increafe  with  our 
danger,  and  we  fhould  remember,  that  our  great 
obligation  is  to  keep  the  heart  with  all  dili- 
gence, fince  from  that  alone  are  the  iflues  of 
life. 


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